long dead in sin he came to himself i. e. was convinced of his wicked living and therewithall of his own lost undone and perishing condition which is the very hinge upon which he turns about to go to his Father The first sense is not of sin as against God though that came in afterward but as against himself whereupon he takes up a resolution to go and complain of sin and withal that he will indent with God to serve him for wages as an hired servant but assoon as the Father had kissed him and assured him of his Love though he goâ—s on to confess his sin yet not a word more of being an hired Servant So these poor Babes they come to God with a composition and indent like hirelings they are afraid of being damned and rather than so they will serve God with Prayers and Tears day and night but after God hath kist them with the kisses of his mouth they abide in the house as Sons that serve him and not as Servants The grown Saints then we see do much in a little when Babes at and while such do but a little though they keep much ado in all they do Love and Faith do more in a day than Fear will be able to do in many daies or years But 3. To come to the highest step and degree of Repentance 't is not only for but from dead works there is a reformation and fruits worthy of proper and suitable to this their Repentance Men that repent do not only say What have I done and mourn for that but what Lord what wilt thou have me to do and so fall into a way of obedience When John the Baptist called for fruits worthy of Repentance 't is very observable that Luke 3.7 14. the people askt What shall we do Vers 10. and the Publicans What shall we do Vers 12. and the Souldiers What shall we do Vers 14. To all whom he gives directions to leave their former particular sins and to lead new lives directly contrary to their former lives which is the proper fruit of Penitents When they were prickt at heart Acts 2.37 they cryed out What shall we do And the Jaylor Acts 16. Sirs what must I do And Paul himself Acts 9. Lord what wilt thou have me to do True Penttents are not only for humiliation but reformation they repent not only for but from dead works yea the Babes do so How or in what sense Thus Dead works are properly such sins as they lived in before conviction and conversion such as are the course of the world and of men acted by the Devil as is clear by Eph. 2.1 2 3. There are other sins which are deadly workings for to be carnally minded is death Rom. 8.6 which yet cannot in a strict sense be called dead works which are the sins of men dead in trespasses and sins So that though grown Saints do mortifie not only the flesh but the lusts and affections too yet Babes scarce go further than leaving the works of the flesh the sins in which they lived before conversion thus did the Prodigal he spent no more of his time and substance upon Harlots and riotous living Zacbeus begins with mercy and restitution as to any wrongs he had done to any Luke 19.8 So Paul to Preach the Christ and the way which he had persecuted Acts 9. The Jaylor from making wounds turns Chirurgion and binds up the wounds which he had made Acts 16. Throughout the Scripture you will find that babes became clean contrary to themselves you shall not find them retaining the sins which they were first convinced as guilty of and this is their Repentance from dead works And this shall suffice to have been spoken concerning the Explication of the first attainment of Babes or their eating the first portion of Gospel-milk viz. Repentance from dead works The Application follows I. With reference to them that have not Repented and so are not Babes 2. To them who are Babes and have repented from dead works 1. WIth reference to them who have not repented and are not yet Babes not new-born Alas there are but too many who live under the Preaching and Profession of the Gospel are called Christians who have not received into themselves this first spoonful of Milk nor learnt the first principle of Repentance from dead works Though men take up the common Principles which I named above but newly yet they have eyes and see not ears and hear not so as to understand with their heart to be converted and healed Their hearing and seeing doth not affect their hearts they are still without a sense and feeling of sin How many that know Drunkenness Uncleanness c. to be sins and that they live in such sins yet are not prickt at heart they never yet so saw sin as to feel it nor so selt it as to confess and be sorry for it or never so complained or sorrowed as to repent from dead works to cry out What have I done Or Lord what wilt thou have me to do they have done more than enough to undo themselves have been told the way of recovering and saving themselves and yet these things are but to them as idle tales and we are to them as Let to his Sons in Law like them that moâ—k that flatter them with promises or scare them with threatnings as if we were not in good earnest But that they may yet at last be awakened and if peradventure God may give them Repentance I shall intreat them to consider these things 1. Consider this that all the common principles which thou hast received from the light of Nature Law or Gospel will not be sufficient to justifie but they will to condemn thee as Rem 1.18 21 c. and chap. 2.14 27. Our Lord Jesus Christ will one day sit in Judgement upon men and he will then convince and condemn them from their own Principles Mens Consciences will be one of the Books that shall then be opened and they will be self-condemned As for example suppose Christ Jesus to ask these Questions Did not you believe and know that there was a God Yes Lord we did Why then did you not serve him Did not you believe that his Word declared his Will Yes Lord saith Conscience Why then did ye not obey his Word c. Men will be speechless and silent having nothing to say for themselves as he that came without a wedding garment If thy Principles do not convince thee now they will condemn thee hereafter and thou wilt cry out when 't is too late my perdition is of my self even I being Judge I have rewarded evil to mine own soul 2. Confider how many times God hath been knocking at thy door and how long waiting to be gracious unto thee How many times hast thou been smitten at a Sermon and trembled like Felix how often thou hast been almost perswaded as Agrippa to be a Christian how many times thou hast purposed and
significartly love and shew their love to their â—â—theâ— and to their Brethren 1 Joh. 4.19 〈…〉 Love begets Love and the manifestation of Love begets the manifestation of Love Secing they lie in his bosom under the influences of his smiles and kisses they cannot but be â—namoured and inflamed with Love The Love of God shed abroad in their heares causeth their Love to be shed and spread abroad toward him and his as 1 Joh. 4 8-19 -21. Their love is second to his first Love and bears a kind of proportion to it as may be seen 1. In this the many pretty innocent and harmless sondnesses as I may call them which they express in their Love-fits they do many things which would not seem so decent and becoming but that Love not only excuseth but warrants them yea sets a gâ—â—s and beauty upon them Mary and Martha were two of his special favourites Joh. 11.5 This Mary especially is she was lâ—ved so she loved much Luk. 7.47 and in the zeal and Eâ—â—tasie of her love being rapt and transported with it she anointed the Lord with ointment and not only washt his fect with her tears but kist them wiâ—h her lips and wiped them with her hair Joh. 11.2 compared with Luke 7.37 47. at which though others murmured yet Christ commends both it and her for it and withal upbraids Simon for falling short â—â—gely short of her though he made him a feast 2. Their Love appears in this that no danger will fright them from him whem they love when the other Dâ—sciples fled yet John the Disciple whom Jesus loved was found and observed by Christ himself standing by the Cross Joh. 20.26 But to instance in Mary Magdalene especially Oh how is she carried beyond above and out of her self by love to Jâ—sus who loved her first the story is in John Chap. 19.25 she stood by the Cross and was not affrighted away by the Troops of Souldiers rude and unruly though they were Joh. 20.1 when others were doubling she 〈◊〉 to the Sepulchre early and as 't is remarked there while it was yet dark this did not â—right her being made hold by love though she were of the weaker and more fearful Sex and went not empty handed but carried sweet spices Mark 16 1. she 〈◊〉 to 〈◊〉 Peter and John how ' t was Joh. 20.2 which when they had seen they returned but she staid weeping and as she wept she stoopt down and as she stoopt down she lookt Vers 11. busie love and when the Angels askt nor why she wept Alas said she do you ask me what I all as he in Judg. 18.23 24. they have taken away my dear dear Lord and I know not where they have laid him though he be as one that is not yet I cannot but love him And love at that time was so much a passion that she knew not her Lord though she saw and heard him but thought it had been the Gardener But when Jesus called her by her name oh how is she transported Rabboni ob my Lord is this so am I not in a dream Rabboni and it seems she would have embraced him but that love knows how to obey as well as to enjoy and therefore being commanded away away she goes And this brings me to a 3. Discovery of their love which is in keeping his Commandments and that without regret or grief according to 1 Joh. 5.1 3. Love is such a thing as desires not only to be beâ—oved but to be commanded it hath so great a right and inclination too as well as obligation to do good and well that it thinks it self either wrong'd or suspected if it be not put upon the most high and difficult services love never saies This is an hard saying who can bear it love never repines neither doing nor suffering is grievous to it Therefore 't is note-worthy that when our Saviour was about to tell Peter what he must do and suffer he doth in the first place make sure of his love Joh. 21.15 19. When the Father gives out commands amor addidit al as love wings the soul that it flies to obedience with speed and pleasure Love hath an ambition to please to the utmost 2 Cor. 5.9 with 14. to do something worthy of the Fathers love 1 Thes 2.11 12. therefore the Apostle having prayed that they might know the unparallel'd love of God and Christ such as passeth knowledge i. e. there was never the like known Ephes 3.18 19. he presently exhorts them to walk worthy of their vocation Ephes 4.1 SECT 2. A Continuation 2. LIttle Children are modest and humble they seek not after greatness nor great things in this world for they are weaned Psal 131.1 2. being wean'd and past the state of a Babe and suckling they are not concern'd to catch after and grasp at things waich are not suteable to their state The Disciples while but Babes were often querying who should be greatest but our Saviour called a little Child unto him and set him in the midst of them and said Verily I say unto you unless ye be converted and become as little Children ye shall 〈◊〉 enter into the Kingdom of Heaven i. e. you shall have no abundant entrance as 2 Pet. 2.11 and so the subsequent Verse expounds it Whâ—soever therefore shall humble himself as this little Child the emblem of Gods little Children 〈◊〉 the same is one of the greatest in the Kingdom of Heaven Matth. 1.1 4. They were converted before but they needed to be converted from this being as carnal and but Babes Conversion is continued and advanced in growth not only as to degrees in the same state but in passing from one Clâ—ssis to another as from being Babes to little Children for till we are thus converted we are not wean'd from being as carnal nor can we strengthen our Brethren as Christ spake to Peter to do 3. The little Children are full of bowels and compassion very tender-hearted God as a Father is so and in being so we are his Children Mat. 5.44 48. Eph. 5.1 Col. 3.12 And this is pure Religion before God as a Father Jam. 1.27 'T was upon this account that our Saviour committed his blessed Mother to the beloved Disciple John who of all was most like to be tender of her Joh. 19.27 Yet again they are very tender-hearted in this respect that if at any time they do any thing which grieves their Father or the Spirit by which they are sealed to the day of redemption their heart smites them and they are more angry with themselves than their Father is for they will not forgive themselves though he forgive them Though God had told David the beloved one and the weak Babes are not yet as David That his sin was forgiven yet he repents and abhors himself in dust and ashes as Joh also did Chap. 42.5 6. 4. Children are full of imitation they tread in their Fathers steps as Ascanius did in Aeneas's sequitur licet
2 3. And 't is said of the Gentiles again that they were alienated from the life God Chap. 4.18 But the least the Babe-Saint is quickened and made alive for behold he breaths Prayers as 't was said of Paul as soon as he was new-born Acts 9.11 These Babes have life yea life more abundantly for in a measure and degree they partake of a Divine nature and life 'T is upon this account among others and in the first place that the righteous is better than his Neighbour viz. that is not righteous Prov. 12.26 The least Saint is better than the best man in the Parish that is not a Saint As our Saviour said of John That he was among them born of women one of the greatest yet that he who was least in the Kingdom of God was greater than he Matth. 11.11 so in an allusive sense I may say that the least and lowest of Saints born of God is greater than the greatest that is but born of a Woman They that believe in Jesus have this honor to be called and to be the Sons of God who are born not of Blood nor of the will of the flesh nor of the will of man but of God and surely they are most highly descended who are born from above or of God Joh. 1.12 13. and Jam. 1.18 Of his own will begat he us that we should be the first-fruits i.e. the most excellent of his creatures For as manis greater than all the Creation of God Angels excepted Psal 8.4 8. so of all men the Saints are the first-fruits and in some respect advanced beyond the Angels Heb. 1.14 For the Angels are their attendants and servitours yea they learn of the Church the manifold or much varying wisdom of God Ephes 3.10 and though Christ be head over them yet he is not their head as he is the head of the Church which is his Body Ephes 1.22 23. and 5.23 The best of men are but men at best but grace makes men more men than they were and more than men 2. As there is a great difference between Saints and men so there is disparity between Saints and Saints they as the Stars differ from one another in glory All Saints are excellent but they are not all alike excellent Psal 16.3 All of them do vertuously but some excel the rest In the Body of man there are some members that are far more noble than others there are principal and vital and there are less principal and but accidental as to life indeed all the members of Christs body are vital and necessary and yet some are more so than others and as to their functions and operations do far excel the rest as the eye doth the ear the hand the foot 1 Cor. 12. And the Apostle tells us 2 Tim. 2.20 That in a great house such is Gods Church there are vessels of Gold and vessels of Silver and also of wood and earth some to honour and some to dishonour which refers not only to the difference that there is between common and special grace among men and Professours as Rom. 9.21 but to the true members of the body as 1 Cor. 12.23 they are called less honourable Now no man doubts but the vessels of Silver and Gold are more excellent and honourable than them of earth and wood There are some that are but wooden-Saints and but earthen-Saints in comparison of some that are Silver and others that are golden-Saints See and consider 1 Cor. 3.12 15. Yet this I say also that the highest of Saints doth not so far exceed or excel the lowest as the lowest exceeds and excels the highest of men for the Saints compared one with another differ but gradu gradually but Saints and men do differ specie in kind Gold in the Oare is not so much inferiour to the most refined and pure Gold as clay and earth is inferiour to Gold in the Oare that difference is but gradual but this is specifical 3. There is something common to all the Saints of what degree soever they be viz. they are all born of God all his Children all taught of God from the greatest to the least Heb. 8.11 with 1 Joh. 2.20 27. which he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children to whom he last of all addrest his speech v. 18. The Babe is in Christ Jesus as well as the Father though not so well rooted and grounded in him 1 Cor. 3.1 Col. 2.6 7. their sins are forgiven alike 1 Joh. 2.12 to be gracious is common to all though some have more grace than others as 't is to all men to be rational though some are more rational than others Truth of Grace is common to all though growth of Grace be in some respects more peculiar to some They are all brethren and are brought forth in the Image of God and created according to him or his likeness in righteousness and holiness of truth You may espie the Fathers Image in the Babe his eye Though they be but newly born yet they are new-born and new creatures In short and fine they are all members of the Body the foot as well as the hand the ear as well as the eye 1 Cor. 12. Though the Stars differ from one another in glory yet they agree in this that they are all of them Stars The Fathers the Young-men the little Children and the Babes also have this in common that they are of Gods Family and of the houshold of Faith the sons of God they are all in Christs School though not all of one Form 4. As there is something common to all so there are some things proper and peculiar to each state something proper to the Fathers which cannot be said of the young-men something proper to the young-men which cannot be said of the little Children something proper to the little Children which cannot be said of the Babes as there is something proper to the Babes which cannot be said of them that are not yet new-born though there be too much in common with Babes and carnal men they being not yet throughly cleansed from their blood and pollution but are as carnal and walk as men There is something in the best Saints that may be found in every one but there is that in some that cannot be found in all The Apostle gives these three Classes peculiar attributes That of Fathers is Wisdom that of young men is Valour that of little Children is Love and St. Paul tells us that the Babes eat but milk i. e. they repent and believe a little faintly c. to which St. Peter adds desires as was noted before from 1 Pet. 2.2 'T is true indeed the highest and greatest contains the less but not the less the greater much less the greatest The Father knows all the four states for he hath past from a Babe to a little Child from a little Child to a young man and from thence to a Father The young man knows three states for he
promised to sin no more and yet after all this thou hast given up thy self to sin and even like another Ahab sold thy self to work wickedness How thou hast eaten drunk played and slept away the convictions that have been upon thee How thou hast forgotten or smothered and put off these things thus 't is true sin is an ugly thing but it hath its pleasure for the present 't is time enough and I intend to repent hereafter others are as bad as I and yet we scape well enough only a qualm and gripe comes over us now and then but it goes off again Ministers must have leave because 't is their place to reprove sin but God is merciful c. Thus do many put off all convictions and though they have been gashed and wounded yet like Dogs they lick themselves whole again as they think Yet after all this it pleaseth God to take more pains with thee this day he calls on thee once more to hear his voice lest thou be hardened by the deceitfulness of sin and by thy impenitency and hardness of heart shouldst heap up wrath against the day of wrath Oh what goodness is this despise it not at thy peril see Rom. 2.4 5. For 3. Consider and know assuredly if thou die impenitent and in thy sins thou art damned for ever irrecoverably If thou harden thy heart God may harden it too if thou give up thy self God may give thee up too and then thou art in the Suburbs of Hell and dost but fill up thy measure and heat the Furnance seven times hotter while thou art adding sin to sin The tokens of Death are upon thee the very Plague sore for such is an hard heart and I have nothing to say but the Lord have mercy upon thee which if he have not thou wilt howl and cry and roar in Hell Oh wretch that I was that for a little sinful pleasure and worldly pelf which was but for a little time I have undone undone my Soul and that for ever for ever wo and alas for ever But now if God bless this to awaken thee that thou do in earnest say What shall I do to be saved if thou be a-thirst then hear Gods Proclamation Isa 55. Ho every one that thirsteth come and buy Wine and MIlk without money and without price take the waters of Life freely Rev. 22.17 Incline your ear and come hear and your Souls shall live c. Dost thou not hear him calling Come to me all ye that are weary and heavy laden and I will give you rest Matth. 11.28 behold he calleth thee 2. The second branch of this use is to you Babes who have repented from dead work And 't is to bespeak you not to despise the day of small things but bless God that hath brought you hitherto God hath laid a foundation and he will lay the top-stone in due time that I may allude to what is said Zach. 4.9 10. In this Text that we are upon this Doctrine is called a Foundation and surely 't is not laid in vain We come sometime to a place where some great person is about to build a great House and when we see only the ground-work laid and a great deal of rubbish lying about it we think little of it but if we stay a while till it be built upon we haply admire the design and structure too God brought a goodly world out of the Chaos which was first made and so he doth in the new Creation the first work seems to be a confused business I but if we stay till the six daies be over and God have finished his work we shall then say Behold it is good exceedingly When the Jews began to build the Heathen laugh'd them to scorn What will these feeble Jews dâ— will they revive the stones out of the heaps of the rubbish if the Fox group he shall break down this stone wall Nehem. 4.2 3. But for all this the head stone thereof was brought forth with shouting Grace grace unto it And so shall it be with thee O Babe thou shalt attain to thy perfect stature therefore do not look on this small beginning as a thing of nought God will carry thee from Repentance to Faith and from thence to obedience thou shalt have food convenient for thee to bring thee up Bless God then that thou hast learned the first letter of his Name The Lord gracious for so thou hast tasted him 1 Pet. 2.2 3. that thou hast learnt the first lesson in the School of Christ and till thou learn more consider these things that follow as well as those that have been already spoken 1. Think what a mercy 't is that God hath put a stop to thine issue of blood and to that sountain of uncleanness which did run over into thy conversation Consider what thou wert doing wert thou not committing iniquity with both hands greedily drinking it down as water and doing wickedly as thou couldest to thy utmost and hath God stopt thee in thy career Oh think what mercy 't is How many thouland actual sins more mightest thou have been guilty of if God had not put this hook into thy nostrils and bit into thy Jâ—ws and so kept thee from rushing like the Horse into the battle Had not God hedged thy way with these pricking thorns and grieving bryars of conviction and Repentance thou wouldst have followed thy Lovers to death and bell and is it nothing that he hath prevented thee Bless God as David did for Abigals coming who kept thee from sinning this day It may be thou wert resolved like Saul though 't were madness in thee as in him to go on in being injurious a persecutor and blasphemer to be as proud covetous unclean c. as thou couldst to gratifie the lust of the eye the flesh and pride of life to the utmost hath God diverted yea converted thee bless him for it 'T is a great thing to have a stop put to sin though it be but newly done or little else done as the Apostle tells the Corinthian Babes Such were some of you viz. such as were incapable of Heaven and fit for Hell but ye are washed c. 1 Cor. 6.9 11. and yet the work of grace was but very imperfect in them 2. Consider how many there are yet in the world and it may be many of thine own relations Bone of thy bone and flesh of thy flesh and some that have sate in the same Pew and heard the same Gospel that thou hast and yet are not come so far as Repentance from nor conviction of their dead works they are yet dead in sins and trespasses fast asleep in their security without any sense of sin and sorrow for it and hath God awakened thee to righteousness Oh despise not the buddings of grace but bless him that thou art so far quickned that thou canst eat a little milk though as yet but one portion When so many sit and walk in darkness the
thy sighs and groans are musick and make melody in mine ears let me therefore hear it For sweet is thy voice and thy countenance comely Rise up my Love my Dove my fair one and come away for lo the winter is past the rain is over and gone the flowers appear on the earth the time of singing is come and the voice of the Turtle is heard in our Land The Fig-tree puts forth her green Figs and the Vines with the tender Grapes give a good smell I will take the Foxes that spoil the Vines and preserve the tender Grapes Thus may the dear and loving Jesus and oh that he would thus speak to thee poor soul that after thy April of showers thou maist have a month of May with all its flowers and be able to conclude as the Spouse did Vers 16. My beloved is mine and I am his In the mean time if thou hear not this joyful sound if thou have not Wine to drink nor meat to eat yet go thy way and eat thy milk with as merry an heart as thou canst for God accepteth thy work even thy Repentance from dead works to allude to that Eccl. 9.7 only take not up here but go on and believe too And this brings me to speak to the second attainment of Babes Faith towards God which is another portion of the Milk they eat II. Of their Faith towards God THE second Principle of the beginning of Christ which he calls Mâ—â—k and yet a foundation too is faith towards God The Object is God the Act is Faith the manner and power of its working iâ— towards and but towards God and how happily our translation hath used this word in this case and place may the better appear that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce used again in relation to Faith in all the Scripture with an accusative case and it denotes a tendency and is therefore very well Englished Faith towards God and so this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Luke 10.9 The Kingdom of God is come nigh unto you or hath appreach'd towards you 't is at hand so this Faith is an appâ—oach a coming towards God it hath not a tained its perfection and termination but is in motion and tendency these Babes I speak of the lowest and weakest of Babes cannot bâ— so properly said to have closed as to be closing with God they are nigh and at hand they are not so much said to be come as to be coming it notes a gradual and but a gradual attainment 't is not a compleat and perfect act but a begun and reaching Act vet such as shall be compleated in its time and is accepted for the present for 't is said Joh. 6.37 He that is coming to me so the Greek I will in no wise cast out The Object of this Faith you see is God viz. the Father not in opposition to yet in diâ—â—â—ction from the Son for these Judaizing Christians who were generally Babes kept to the Old Testament Spirit which was a Faith towards God not without a respect to the Messiah for as the Father and the Son act in the Soul no man coming unto the Father but by the Son nor any man coming to the Son unless the Father draw him so the Soul acts towards the Father and the Son but yet mostly to the Father as looking on him to be the person mostly offended and with whom it stands in most need of reconciliatior and therefore makes its principal address to the Father yet by Christ or for the Lords sake as Daniel speaks chap. 9.17 And upon this account the distinction is and better known to grown Saints that Repentance is towards God and Faith towards our Lord Jesus Christ Acts 20.21 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God and unto Christ as the words are But the Babes being in great part ignorant of the union between the Father and the Son in this work of grace to Salvation as 't is hinted to Philip c. Joh. 14.8 11. and not considering that they are to honour the Son as they honour the Father Joh. 5.23 they usually let their Faith and its motions to be most towards God without such distinct considerations of Christ as united to and in conjunction with the Father as the Object of Faith The soul being awakened as I have formerly toucht and made sensible that it hath displeased God by sin and wrong'd it self and that therefore it is unworthy to be accepted and welcomed upon its own account and withal that being without strength and righteousness it is unable to make its peace with God and that if its peace be not made it is undone it makes addresses to him upon a kind of common Faith that he is merciful yet if a Jewish Babe as of old under the notion of a God that must be attoned by Sacrifices the types of Christ and if a Gentile converted Babe then in the name of Christ though too much without the notion of him as the Lord our righteousness for they are unskilful in that word or being sound in him having the righteousness which is by Faith and so to rejoyce in Christ Jâ—sus and to have no confidence in the flesh either their birth priviledges or own graces and duties and actual righteousness such as 't is but they make toward him as well as they can And therefore by the way that act of Faith which we call reliance adherence and recumbency cannot be the first saving act that Babes put forth which yet they afterward do but being convinced by the teachings of God Joh. 6.45 concerning themselves what was said newly and that unless they believe in Christ Jesus they cannot be saved and concerning Christ Jesus that there is Salvation to be had by him and no other Acts 4.12 and that he came into the world to save sinners 1 Tim. 1.15 and that whosoever believeth in him shall not perish but have everlasting Life Joh. 3.16 I say being thus convinced they do in some measure receive this report and witness of God made in and by the Gospel and consequently in like measure receive Christ Jesus and also come unto him for by these two words receiving and coming is the first workings of Faith most usually exprest Joh. 1.12 13. with Joh. 6.35 37 44 45 47. compared This is the beginning of their Faith and from this receiving coming or addressing grows up in time reliance upon and trusting in him though without an assurance that Christ is theirs and they are his this I say is saving Faith Seeing therefore the work of grace is as experience generally shews a confused thing a kind of Chaos at first and many things are jumbled together without distinct considerations and they go puddering on in a dark way I shall therefore indeavour to shew the several workings of it which it may be these souls will be better able to assent to hearing it from others and calling to mind what they have
observed than they will be able otherwise to discover and declare it themselves We see there are two persons that this Faith of Babes hath to do with viz. God and Christ though God especially and in the first place now how it acts towards God and then towards Christ I shall indeavour to make plain and evident and 1. How this their Faith acts towards God viz. thus 1. That God is and is a rewarder of them that seek him out for as without this 't is impossible to please God so to come to God in a seeking and addressing way Heb. 11.6 There is a Faith called coming and there is a Faith preceding this coming which is a believing that God is for none would look after a non-entity or that which is not or is not believed to be and a believing that he is a rewarder of them that seek him that they shall not seek in vain if they seek in truth now the Babe believes this in general though it cannot yet see its coming and seeking to be such as shall be welcom and rewarded As was the case of the woman of Canaan and the Prodigal at first 2. Babes believe this as to God that he can turn them and save them if he please and this believing his power though not his will as grown Saints do is owned and accepted with great respect When Ephraim was bemoaning himself he saies Turn thou me and I shall be turned and God presently saies Ephraim is my dear Son a pleasant child I will surely have mercy on him saith the Lord. Jer. 31.18 20. So the Prodigal believed that his Father could though he had spent all yet set him up again and that he might be a new-made-man The Babe speaks like the Leper Lord if thou wilt thou canst make me clean and it proved so Yet believes there is grace and bread enough in Gods house if he have but will he hath power enough to pardon the Question is not about his power but about his Will Yet throughout the Scripture this is owned and accepted We read of one poor man that came to Christ distrusting his power but Christ-puts him on believing that before he would do any thing for him and when he did that Christ did what he came for Mark 9.22 c. 3. Babes look further even to the promises of God they find many invitations and promises also and they have recourse to these but do not so much mind Christ in whom all the promises of God are yea and Amen so that they do as 't were rest upon the Ark but do not come into it whereas grown Saints see Christ Jesus as the foundation and fulness of every promise and do not take up with the Cabinet without the Jewel or with the Field without the Pearl hid in it The Promises indeed are incouraging means to Faith but are not the Rest of the soul Forgiveness of sins is not from the promise without Faith in Christ Acts 26.18 nor eternal life it self 2 Tim. 1.1 nor righteousness Phil. 3. Of this also the Babes have a general notion and so they make toward Christ not with full sails but with a side-wind as 't were and this I am now to shew how 2. The Faith of Babes acts toward Christ Jesus And that 1. As the Son of the living God to whom the Father hath given and committed all things and this is one of the things which is revealed unto Babes as is clear by comparing Mat. 16.16 17. with Mat. 11.25 27. When Peter confest Christ to be the Son of the living God our Saviour calls him blessed and tells him that not flesh and blood but his Father had revealed it to him and in the other place blesseth his Father who had hid this as other things from the wise and prudent but had revealed them unto Babes 2. Babes believe that God sent his Son into the world to save sinners and 't is a degree of Faith that Jesus Christ accepts and commends Joh. 17.8 Christ tells his Father of it by way of commendation that his Disciples as yet but Babes had believed that he had sent him viz. to be the Messiah to restore and redeem Israel which though some of them understod for a while but carnally yet they had it seems now a better notion of it and in Joh. 16.27 he tells them that his Father loved them because they loved him and believed that he came out from God viz. to repair the world And though they have not yet such distinct notions of the Priest-hood of Christ of his becoming sin for them that they might be made the righteousness of God in him both which are by imputation yet this general Faith carries them towards Christ Jesus this assent leads them to an addressing Faith as appears in these following discoveries of it 1. This Faith which they have as to both God and Christ puts it self forth in purposes and resolutions to go to God though it be but on a probability or possibility such as that of the Lepers 2 Kings 7. uncertain hope is preferred before certain danger and death No sooner did the Prodigal believe that in his Fathers house there was bread enough but on this very account though he knew not how he should speed he would venture to go rather than perish with hunger and this was first in a purpose I will arise go c. Well saith the soul I see this if I live in my sins I must die sin and death keep company but there is mercy with the Lord he can forgive me if it so please him and 't is a faithful saying and northy to be received that Jesus Christ came into the world to â— save sinners and though I cannot say God will be merciful to me yet I will arise and go I will adventure and see what he will do with my poor Soul And truely God takes this kindly as 't was said of David about building the Temple that 't was in his heart to arise and go these first motions are very acceptable to God 2. The Faith of Babes toward God and Christ puts it self forth in Prayers this Babe not only breaths but cries as 't is said of Paul Behold be prayeth Acts 9.11 This Faith goes with a petition in its mouth as the Prodigal did I will not only arise and go but I will say too I will confess my sin beg pardon and withal a place in the house though but that of a Servant So the poor Publican yet afar off as the Prodigal was Lord be merciful to me a sinner and this much upon the general account of mercy for hitherto saith Christ of his Babes ye have askt little or nothing in my name and he went home justified Luke 18. So that God pickt out Faith there for by Faith not by Prayer or Repentance are we justified This Faith puts purposes into Prayers and Prayers into practice for the Prodigal arose and came and was welcom 3. Therefore
they were willing to watch and though they had often miscarried yet our Saviour puts a better interpretation upon them than they or any body else could and tells his Father They have kept thy Word Joh. 17.6 When David prayed God to hear his voice Psal 130.2 he brings in that which at first view seems to be a strange Argument Vers 3. If thou shouldst mark iniquities who shall stand he tells God of his iniquities which might stand as a cloud between God and him But 't is an excellent way to confess our sins when we make our Prayer and then they shall not hinder good things from us because God will not mark them when we do for Vers 4. there is forgiveness with him that he may be feared and for this reason and in this way he doth Vers 7. exhort Israel also to hope in God for with him is mercy yea plenty of it And so he sayes Psal 103.8 and infers from thence that God will not alwaies chide Vers 9. Yea that as a Father pitieth his poor weak and desective children so the Lord pitieth them that fear him for he knows their frame as well as their frailty Vers 13,14 2. I tell thee this for thy comfort that though thou sin in falling so short of righteousness yet thou hast an Advocate with the Father both his and thine Jesus Christ the righteous who is the propitiation for thy sin 1 Joh. 2.1 2. The first design of writing this is that you may not sin but if any man of you that come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons though he be but a Babe if any of you sin We from the highest to the lowest have an Advoeate who is the Lord our righteousness and by whose righteousness our sins shall be taken away for he will never give over making intercession till he have saved to the utmost which he is able to do because he ever lives to make intercession for all that come to God by him And therefore when the Apostle had said in Rem 8.34 Who shall condemn he doth not barely say It is Christ that died or rather that is risen again or moreover that he sits at the right hand of God but also that be maketh Intercession for us this secures all the rest 't is the utmost compleating Act of our High-Priest and whereby he saves to all intents and purposes perfectly or to the utmost 3. Take this word of Consolation also there is a Resurrection and Eternal Judgement to come after which though thou shalt not rest day or night from serving God in a way of Praise Rev. 4.8 yet thou shalt rest from thy labour and serve him no more in a way of pain as now thou dost Rev. 14.13 And in the mean time though thy soul lie under the Altar yet it shall not sleep though it be at rest but it shall be clad with white and glorious robes Rev. 6.9 11. And the God of all Grace after the sufferings of the brother-hood as the word is shall be accomplished this same God of all Grace who hath called you into will instate you in his Eternal Glory by Christ Jesus and perfect all that concerns you 1 Pet. 5.9 10. Then shalt thou keep an everlasting Sabbath or rest with God and that without interruption or distraction and sing Songs with Moses and the Lamb for ever Comfort your selves and one another with these words 1 Thes 4.18 The Resurrection and Eternal Judgement shall come and will not tarry And this brings me to the next things mentioned as foundation doctrine and some of the Milk which Babes suck in viz. IV. The Resurrection of the Dead and Eternal Judgement THis these Babes do believe with an operative Faith which hath an influence upon their practice and Conversation and so denotes a further attainment of theirs they do not only submit to Ordinances for a time the time of their Life but they believe another Life after this is over and that time is but a forerunner of and Prophet for Eternity Faith is for Eternity The belief of a Resurrection supposeth dying and Eternal Judgement supposeth that man is to be accountable for his living here in time and that as he Sowes he shall Reap He believes and is Baptized to no purpose that doth not believe an after and Eternal state aâ— the Apostâ—e concludes 1 Cor. 15. So then the Babes in Christ do not only repent from dead works or only act Faith towards God or submit to Ordinances and do duties but they also believe the Resurrection of the Dead and Eternal Judgement and they that do no not believe this are not new-bornâ— nor are or can be called Babes in Christ The Faith of and in Jesus is for Eâ—ernity and not only for this Lâ—te for then were true Christians of all men most miserable as the Apostle speaks I intend not any large or long Discourse about the Resurrection and Judgement to come but only so much as serves to our present purpose viz. to shew the attainment of Babes in relation to which I shall briefly inquire 1. What Resurrection and Judgement is here meant And 2. how the belief of this doth influence Babes and what that attainment is which results from it 1. What Resurrection c. is here meant We may in the first place here understand the Resurrection of Christ from the Dead by which we are begotten again to a lively hope or hope oâ— life 1 Pet. 1.3 And when the Apostle reckons up the grounds of our rejoycing in Christ Jesus as being by him freed from condemnation he puts a rather upon his Resurrection Rom. 8.34 And when he writes to the Corinthian-Babes about the Resurrection he begin with this as the foundation of all that Christ died and rose again 1 Cor. 15.3 4. and thence proves the general Resurrection Vers 12 c. Agreeably and in a correspendent sense to this by the Eternal Judgement we may understand that the Judgement concerning mens Eternal conditions is committed to Christ that he who is raised and is the Resurrection will raise the dead and Judge the dead to their Eternal states after he hath raised them see Acts 10.41 42. and 17.31 2 Tim. 4.1 But for fear and indeed I do fear that Babes may not have so distinct and exact a knowledge of this as other Saints have I shall pitch upon another sense and fix in it 'T is this That Babes do in the general believe that there shall be a Resurrection of all persons unto Judgement and a Judgement of all persons to an Eternal good or evil state and therefore 't is called an Eternal Judgement according to Joh. 5.28 29. The time is coming in the which all that are in the Graves shall hear his the Son of mans voice and shall come forth they that have done good to the Resurrection of Life and they that have done evil unto the Resurrection of Damnation see Matth. 25.31 46. Rom. 2.6 16. 2
betimes and that right early according to Prov. 8.17 I love them that love me and they that seek me early shall find me They that love him so as to obey him shall know his and the Fathers love in its manifestations Joh. 14.21 and 23. and the sooner their love is manifested the sooner his is The reason that many give why John was the beloved Disciple is this That he came in to Christ while very young We have a common affection to all Children as ours but if we find a towardliness and ingenuity budding and blossoming in any very timely it endears them to us and we have a peculiar and special affection for them and use to shew it by kindnesses tokens smiles c. and truly God himself doth usually do so God is love and he that dwelleth in lâ—ve of God and the Brethren dwelleth in God and God in him 1 Joh. 4.7 12 and 16. and usually the sooner our love appears he accordingly manifests himself to us and lets us know that he loved us first Vers 19. with Chap. 3.24 The Scripture records them as special favourites who were converted and did turn to God when they were young God remembers the kindness of Israels youth and the love of espousals which was while they were young and went after him in the Wilderness Jer. 2.2 and then had they wonderful discoveries of his love Not to mention Abel Joseph was very gracious and tender-hearted for he could not bear with the wickedness of his Brethren even then when he was but seventeen years old Gen. 37.2 and presently hereupon God appeared to him as to Solomon twice Vers 4. and 9. Samuel ministred to the Lord while yet a very Child for years 1 Sam. 2.18 and 3.1 to him did the Lord appear Vers 4. and though at first he understood not the voice and Word of the Lord Vers 7. yet soon after he did And Samuel grew and the Lord was with him Vers 19. Josiah was well given as we say and very good at sixteen years of age he began to raign at eight years old 2 Chron. 34.1 and in the eighth year of his reign which was the sixteenth of his age while he was yet young as the Text remarques it he began to seek after the God of his Father David and in the twelfth year when twenty years old he began to purge Judah and Jerusalem Vers 3 c. Now how dear he was to God and what a manifestation of love he had you may see Vers 26 28. I might instance in many more as David Moses Daniel the three young men in Daniel Timothy c. But this shall suffice to have shewn that God doth usually and signally manifest his love to them that are Godly betimes while they are yet young This lays a great obligation upon and gives great incouragement to persons to come in betime to remember c. Eccles 12.1 SECT 3. A Continuation 2. GOD hath been pleased to pick out such to shew his fatherly love to as have lain under deep humiliations for sinning against God though it have not been of long continuance and which it would have been had not he made himself known as their Father i. e. loving of them When the Prodigal came to this that he was pincht with the sense of having sinned against his Father as well as felt the sad effects of it in being tantum non almost dead the Father runs to meet him and falls on his neck and kisseth him thus he knew the Father and had assurance of his Love When the Spouse had undergone an hard winter of humiliation and hid her self in the clefts and secret places as being ashamed to lift up her face or voice to God she then hears the joyful sound Rise up my Love my fair one my Dove and come away Cant. 2.10 15. and in the next sixteenth Verse she concludes as one that had assurance My beloved is mine and I am his 'T is said of Manasseh though he had been desperately wicked yet that when he was in affliction he besought the Lord and humbled himself greatly before the God of his Fathers 2 Chron. 33.12 and 't is presently added in the 13th Verse that God heard his supplication c. Then and then Manasseh knew that the Lord he was God viz. gracious and forgiving sins David no sooner confest his sin as against God he doubles it Against thee against thee Psal 51.4 but God forgave him and told him of it too Psal 32.5 with 2 Sam. 12.13 see more to this purpose in Isa 57.15 and 66.2 Jer. 31.20 all which doth confirm what David said in this case Psal 51.17 Abroken and contrite heart O God thou wilt not despise which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive expression but full of signification for 't is as much as if he had said thou wilt cherish it revive it and make it glad with the joy of thy Salvation This lays a great obligation upon persons what to be and gives them great incouragements when they are though they be greatly and deeply humbled An Objection Oh alas for me saith some poor soul I have been under humiliations a long time sin hath cost me dear my bones as David said yea and mine heart have even broken with sighs and groans and I am still watering my Couch with my tears yea they are my drink and yet I cannot obtain a smile not a good word nor a good look from God but he seems to call me Dog and cast me off wo is me Answer But poor soul remember 1. What I newly said that God is not bound to make himself known as a Father to thee he will not be commanded into this condescension nor must thou think to bribe and compound with him by Prayers and Tears 2. Remember that though God have taken vengeance on some mens sins yet he hath forgiven them Psal 99 8. and who knows but he may deal so with thee and not turn thee into Hell nor deal with thee as thine iniquity deserves though he make thee know much and yet much more sorrow and smart 3. Consider that perhaps thine humiliation hath been hitherto but legal and selfish that thou hast been more concern'd that God was displeased with thee than that he was displeased by thee that thy Tears have been more for the shame and pain than for the sinfulness of sin as against God if so be humbled for this also and in due time he will exalt thee to a better condition or save thee at last with a notwithstanding 3. God doth usually manifest himself and his love as a Father to them that hunger and thirst after and are greatly in love with his Son Jesus Christ in him God is well pleased and declared from Heaven That he was his beloved Son and he is pleased to do the like for them that love his Son God will that we honour the Son as we do the Father Joh. 5.23 Now him that honoureth me
that we are so by Adoption and not by nature for so we are Children of wrath Ephes 2.3 and as to works we were Children of disobedience and enemies in our minds by wicked works Col. 1.21 And as to works wrought by us after the new birth we are not the Children of God by them for they are from our being first the Children of God and that not from our worth or will but his grace and good will to this and to nothing but this and on this account doth the Spirit bear witness And this much of the second Rule viz. the ground on which it witnesseth 3. The witness of the Spirit is known by the ends it aims at and attains by affecting them when it beareth witness what they are I have declared in part before and shall shew more hereafter and therefore content my self with but hinting a few things here The design of the Spirit is the abasing of us and the exalting of the Fathers and the Sons love the Fathers grace and the Sons righteousness in our eyes that we may be nothing that God and Christ may be all in all that we may admire the God of all grace glorifie his Son Jesus for ever and for ever The best admirations are those which spring from knowledge and assurance ignorance is the Mother of but saint languid piteous devotion but that which flows from knowledge is strong and vigorous and therefore doth the Spirit bear witness that our admirations devotions and adorations may be such 'T is to indear God to us that we may love him the more and serve him the better that he may be not only the dearer for his mercy but dearer than it and we may live to the praise and glory of God in righteousness and true holiness in this present world that is all the daies of our life yea and that to come too in Eternity I might add that this witness designs to wean us from this world that we may put the scorn upon the lust of the eye and flesh and pride of life and live above above the grandeur and gallantry pride and pomp pleasures and prettinesses of this world I say that we might live above where the way of life is to them that are wise so wise as to have their affections and conversations in Heaven Thus it follows upon our Text 1 Joh. 2.15 where he bespeaks the Fathers Young men and little Children Not to love the world neither the things that are in the world upon this very account that if any man love the world the love included in the knowledge of the Father is not in him he doth not know the Father So that if any conceit themselves to be Children of God and yet admire themselves grow proud wanton and worldly minded they deceive themselves for they have not the witness of nor this witness from the Spirit Gods Children are of another world while in this and they that know him to be their Father live like men of another world in this Psal 73.25 Phil. 3.20 Heb. 11.13 16. And hence there is fair way made for me to pass on to the third part of this discourse viz. to shew more at large the result of this knowing the Father or that by the witness of the Spirit they are the Children of God as to the priviledges and the injoyments of this attainment of the little Children CHAP. III. Shews the priviledges and injoyments of the little Children in knowing the Father in four Sections SECT 1. HOw upon having received the witness of the Spirit they do triumph over the Law Sin the world and present enjoyments I have declared long since in a little short Discourse in Print called the Triumph of Assurance being an Appendix to the first part of my Orthodox Paradoxes to which I refer the Reader and proceed to discover other the priviledges and enjoyments of these assured ones Which priviledges must be more than ordinary or common because to know the Father is more than common knowledge and the more excellent the knowledge the more excellent the enjoyment is whether it be in kind or but only in degree That which I shall chiefly instance in is the great priviledge dignity and honour of being able to cry Abba Father by the Spirit of Adoption received into and witnessing in our selves not barely Adoption nor only the Spirit of Adoption but by it to cry Abba Father is the great thing I shall instance in according to Rom. 8.14.15 16. compared with Gal. 4.1 7. Now whether the Spirit of Adoption whereby we cry Abba Father be the same thing with the witness of the Spirit whereby we know the Father i. e. that we are his Children or something precedaneous to it or something succeeding it and following thereupon is a great question in so critical and nice a thing we need be wary and cautious Yet with all humble submission I shall speak what I think to be most clear and evident in this case which I suppose to be this viz. that the Spirit of Adoption may in part and a little precede the witness of the Spirit as the dawning of the day doth the Suns rising to our view withall that more of it may come and appear together with the witness but especially and chiefely that most of all as to exercise use and comfort doth flow from the witness after the receit thereof that is the Children of God who are led by the Spirit do act most in and by the Spirit of Adoption crying Abba Father after they have received the witness of the Spirit whereby they know the Father and that they are his Children For the better clearing hereof I shall from comparing Rom. 8. with Gal. 4. lay down several gradual positions all which well considered will not a little contribute to the deciding of the question according to what I have already hinted Position 1. These Texts with several others do discover the great advantage and dignity of the Gospel state beyond that of the Law under the Law they were Sons and Heirs but under age i. e. Babes Gal. 4.1 The Heir as long as he is a Babe so the Word is and Vers 3. So we while we were Babes so the word is there also which we render Children yea they were Sons by Adoption or by grace Acts 15.11 for none have been the Sons of God any other way since the fall of Adam But under the Law they were under a Spirit of bondage more than of Adoption and differed not from servants Gal. 4.1 were under bondage Vers 3. and received not the Spirit of Adoption till the redemption by Christ was over Vers 4 5. and till they received the filiation or Son ship by Adoption thus manifested they had not the Spirit of the Son crying Abba Father Vers 6. and after this they ceased to be servants Vers 7. that is they ceased to be Sons and Heirs as Babes only which differeth nothing from a Servant Vers 1. and
him that thou maist never receive this grace and favour in vain or turn it into wantonness or sit because his grace abounds If he tell thee the time is not yet come reply to him that thou wilt wait his pleasure and not awake him till he please but wait all thy daies if at last this change may come oh that this happy change may come Conclude by telling him that if thou have been bold 't is in the name of the great High-Priest who sits at his own right hand and is toucht with the feeling of thy infirmities by whom thou hast been emboldened to come with thy Petitions and present them to the throne of his Grace that thou mightest obtain this mercy and grace for thy opportune and seasonable relief and therefore though thou canst not call him thy Father yet thou canst call upon him as the Father of Jesus Christ who heareth him alwaies Yea at an adventure speak to him and call though thou canst not cry aloud and confidently yet call him Father and tell him Oh my dear Lord look upon me and see if this be not thy Sons Coat Though I am as carnal yet thine Apostle calls me not carnal but a Babe in Christ and I am told by them who think better of me than I dare do of my self that they do spie thine image in mine eye which makes me the more inclinable to say Father look upon me and see if there be not something of the spirit of a Son in mâ— Oâ— therefore send thy good Spirit the Comforter to witness with this spirit that I am thy Child dear God and Father do this for thy poor Babe Thus plead with God and who knows but he may be gracious to thee delight thy self in him and he will give thee thy hearts desire commit thy self and way to him and he will bring it to pass yea he shall bring forth thy righteousness as the light and thy judgement as the noon day unto victory he will not quench the smoaking Flax nor break the bruised Reed but as he hath done to them that have thus pleaded with and submitted to him so I believe he will do for thee he will revive the heart of the humble and they shall live yea it may be thou shalt within a little time hear the joyful sound of Son be of good chear thy sirs are fargiven thee thou art a pleasâ—nt Child be it unto thee as thou wilt thou shâ—lt no more strembling at the door of hope but have an abundâ—nt entrance into the Family and be placed among the Children to eat of their bread and to drink of their Wine to injoy the fruit of righteousness which is peace and assurance for ever Amen SECT 2. An Exhortation to the little Children in several particulars THE next branch of Exhortation is to them that know the Father who by the wâ—ness of the Spirit are assured that they are the Children of God I exhort you Brethren 1. That you be not wanton through this abundance of Revelation to be proud and pussed up you must expect to be set upon by Satan as Christ was when he had received the witness of the Spirit that he was the Son of God Matth. 3.16 17 with Chap. 4.1 When Paul was advanced to Paradise and inclinable thereupon to be puffed up a messenger of Satan was sent to buffet him 2 Cor. 12.7 buffettings attend this state but especially it there be puffings up therefore beware High fortunes as the world speaks are the way to high minds but high minds and mountainous Spirits are more liable to tempests and storms from Satans wind and weather than the humble Valleys they are most like to be brought down who are listed up Indeed God is very gracious in giving the witness of his Spirit and so manifesting himself as a Father before the Tempter comes before we are to enter the field and fight with the Devil in this case about our Soâ—ship that we may be the better armed and able to defend our selves yet the Devil takes and our hearts too often give him occasion to take this opportunity to tempt us Beware and take heed that you be not lifted up by this advancement 2. Now you know the Father and his everlasting Love towards you take heed you do not neglect the Son of his Love and the righteousness which is by him God expects that you honour the Son as you do the Father Joh. 5.23 for you are not justified by the Fâ—thers Grace and Love but in conjunction with and through the redemption that is by Jesus Christ Rom. 3.24 the Father indeed chose you and he blesseth you with all spiritual blessings but still 't is in Christ Jesus Ephes 1.2 5. The everlasting Consolation is from not only the Father but the Son also who hath loved you 2 Thes 2.16 be sure therefore that you do not so eye the love of the Father as to look off from the Son who is joyntly ingaged with the Father in all the transactions of their happiness When the Butler was advanced he forgat Joseph to which that seems to be an allusion Amos 6.6 so some are apt to do by Jesus Christ though 't were by him they came to all their honour if at least come they be as they pretend 3. Grieve not the holy Spirit of God whereby you are sealed to the day of redemption Ephes 4.30 If you be not kind one to another tender-hearted forgiving one another ye do not only forget God and Christ for whose sake God forgave you but you grieve the Spirit who brought you this good news for all these are connected together with Vers 30. and so is that also Vers 29. if you do not edifie one another and in your communications minister Grace to them that hear you If God should as it were call back the witness of his Spirit and leave thee to walk in darkness in what a woe-state wouldst thou be 't will in some respects be far worse with thee than 't was before when thou wert but a Babe Oh then grieve not the Spirit nor give God an occasion to put thee under a state of desertion 4. Honour your Father 't is the sin of some that they glorifie not God as God and it may be your sin not to glorifie God as a Father and as your Father Mal. 1.6 A Son honoureth his Father not only as a man or a man above him but as his Father The Father pittieth the Son that serves him and the Son should honor serve the Father that pities him Bâ— as Christ Jesus was alwaies about your Fathers business and bring forth much fruit whereby his and your Father may be glorified Fill up the conversation of Children live like Children be loving be humble be tender-hearted be teachable and imitate your Father to be perfect as your heavenly Father is perfect The more you abound in these things the more communion and joy will be your portion you will know the
takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God
through Jesus Christ our Lord with the mind I my self do serve the Law of God Rom. 7.25 There is therefore no condemnation to me who am in Christ Jesus and walk not after the flesh but after the Spirit Rom. 8.8 Though I wretch that I am may be sins Captive yet not â—â—s Subject that I should obey it in the lusts thereof sin may domineer but hath no dominion over me because I am not under the Law but under Grace Rom. 6.1 18. thou Satan knowest that I am none of sins Servants Beside 5. I confess my sin and have my pardon and what dost thou Satan say to this or what canst thou say against it that God should forgive my sin according to what is said in 1 Joh. 1.8 9. have I not reason to be of good cheer though by reason of thee my warfare is not accomplished yet God hath spoken to mine heart and said Son be of good cheer thy sins are forgiven thee 'T is not against thee that I have sinned but against God which goes most to my heart and if God pardon me what 's that to thee is thine eye evil because God is good and gracious may he not do without thy leave what he will with his own Lastly 6. Satan to stop thy mouth I have an Advocate with the Father both his and mine Jesus Christ the righteous who is the Propitiation for my sin 1 Joh. 2.1 2. Thou hast nothing to lay to the charge of Gods Elect for he justifies Rom. 8.33 Canst thou condemn seeing Christ hath died yea and is risen again he died for our sin and is risen for our Justification Rom. 4.25 yea he is at the right hand of God and appears in Heaven for us and ever liveth to make Intercession for them that come to God by him and so saves perfectly and to the utmost what hast thou to say to this away Satan for I have heard a voice a loud voice saying from Heaven Now is Salvation and strength and the Kingdom of our God and the power of his Christ for the accuser of the Brethren is cast out which accused them before our God day and night but they overcame him by the blood of the Lamb and by the word of their Testimony and loved not their lives unto the Death Rev. 12.10 11. This shall suffice to have spoken to this thing from whence a fair way is open to proceed in to shew what is meant by their having overcome the wicked one where I am to shew what the notion of overcoming doth import and in what sense and how far they have overcome the wicked one CHAP. VI. What is meant by their overcoming the wicked one TO their being strong and the Word of God abiding in them this is added that they have overcome the wicked one viz. the Devil That it is so needs no proof for St. John's saying so is witness enough And we know that his witness is true Joh. 21.24 That therefore which we have to do is 1. To shew in what sense they have And 2. how and how far they have overcome the wicked one To overcome is a word that is used in a Forensick and in a Military sense as it refers to the Court and to the Camp 't is a Law term and a term of War in a legal or Court sense 't is to overcome by right and justification to be cleared and justified as to any charge and indictment laid against them to overcome in a Military sense is to conquer by might by dint of Sword which in the School sense is to overcome by force of Argument In the first sense to be cleared and justified is to overcome as appears by comparing Psal 51.4 with Rom. 3.4 in the Psalm 't is that thou maist be justified and cleared in the Romans 't is that thou maist be justified and overcome now in this sense not only the Young men but all the Saints are conquerors and do overcome that is there is no condemnation but justification to and for them Rom. 8.1 with 33 34 38 39. though they are condemned by men yet justified by God as Christ was put to death in the flesh but justified in and by the Spirit Though the Devil accuse yet Christ their Advocate pleads for and to their justification and they are freed in foro Dei in Gods Court which is a relieving Chancery against the cruel Sentences of Common Law so that nothing separates them from the Love of God in Christ To this sense speaks also the 1 Cor. 15.57 1 Joh. 5.18 But in the Military sense 't is that we are most specially to understand the conquest and overcoming spoken of these Young men in our Text they have overcome by meer strength of the word and Faith so that they not only overcome him as justified from his charge and indictment but overcome his temptations by dint of Sword i. e. by strength of Argument from the Word abiding in them If the Devil plead sin and guilt they plead Christ and his satisfaction if the Devil witness against them that they are not they produce the witness of the Spirit that they are the Children of God and so overcome him So that the Young-man is a double conqueror by right and might by Word and Sword at the Bar and in the Field they overcome by strength of Faith or believing in Christ or rather by the strength of Christ believed in But then How and how far have they overcome the Devil is not slain he is in being still and hath a power of tempting still how then is it said that they have overcome the wicked one may not the Devil rally and recruit again may he make no more onsets on the Young men To this some make Answer thus that the Praeter Tense is put for the Future q.d. you shall as certainly overcome as if you had overcome while the Word of God abideth in you you shall never be overcome and so do overcome and may be said to have overcome So the called of God are said to be saved because they shall be saved 1 Cor. 1.18 with 2 Tim. 1.9 So Christ is said to have yea saith that he hath overcome the world Joh. 16.33 when yet his conquest was not compleat till his Resurrection and Ascension nor is fully and wholly so till all his enemies be made his Footstool So he saith Joh. 17.4 I have finished the work thou hast given me to do when as yet he had not died which command he was to obey having received it from his Father Joh. 10.18 Many other places are spoken at this rate to denote the certainty of what shall be 't is said to be done because it shall be done So say they here the Young men have overcome the wicked one i. e. they are to fight and though the dispute be so hot and fierce as that to a stander by it may be doubtful whether the Young men will overcome the Devil or the Devil them yet